TITLE. A Psalm of David. The title
affords us no information beyond the fact that David is the
author of this sublime song.
SUBJECT. It seems to be the general opinion of modern
annotators, that this Psalm is meant to express the glory of God
as heard in the pealing thunder, and seen in the equinoctial
tornado. Just as the eighth Psalm is to be read by moonlight,
when the stars are bright, as the nineteenth needs the rays of
the rising sun to bring out its beauty, so this can be best
rehearsed beneath the black wing of tempest, by the glare of the
lightning, or amid that dubious dusk which heralds the war of
elements. The verses march to the tune of thunderbolts. God is
everywhere conspicuous, and all the earth is hushed by the
majesty of his presence. The word of God in the law and gospel
is here also depicted in its majesty of power. True ministers
are sons of thunder, and the voice of God in Christ Jesus is
full of majesty. Thus we have God's works and God's word joined
together: let no man put them asunder by a false idea that
theology and science can by any possibility oppose each other.
We may, perhaps, by a prophetic glance, behold in this Psalm the
dread tempests of the latter days, and the security of the elect
people.
DIVISION. The first two verses are a
call to adoration. From Ps 29:3-10 the path of the tempest is
traced, the attributes of God's word are rehearsed, and God
magnified in all the terrible grandeur of his power; and the
last verse sweetly closes the scene with the assurance that the
omnipotent Jehovah will give both strength and peace to his
people. Let heaven and earth pass away, the Lord will surely
bless his people.
EXPOSITION
Verse 1. Give, i.e., ascribe. Neither men nor
angels can confer anything upon Jehovah, but they should
recognise his glory and might, and ascribe it to him in their
songs and in their hearts. Unto the Lord, and unto him
alone, must honour be given. Natural causes, as men call them,
are God in action, and we must not ascribe power to them, but to
the infinite Invisible who is the true source of all. O ye
mighty. Ye great ones of earth and of heaven, kings and
angels, join in rendering worship to the blessed and only
Potentate; ye lords among men need thus to be reminded, for ye
often fail where humbler men are ardent; but fail no longer, bow
your heads at once, and loyally do homage to the King of kings.
How frequently do grandees and potentates think it beneath them
to fear the Lord; but, when they have been led to extol Jehovah,
their piety has been the greatest jewel in their crowns. Give
unto the Lord glory and strength, both of which men are too
apt to claim for themselves, although they are the exclusive
prerogatives of the self existent God. Let crowns and swords
acknowledge their dependence upon God. Not to your arms, O
kings, give ye the glory, nor look for strength to your hosts of
warriors, for all your pomp is but as a fading flower, and your
might is as a shadow which declineth. When shall the day arrive
when kings and princes shall count it their delight to glorify
their God? "All worship be to God only, "let this be
emblazoned on every coat of arms.
Verse 2. Give unto the Lord the glory due unto his
name. A third time the admonition is given, for men are
backward in glorifying God, and especially great men, who are
often too much swollen with their own glory to spare time to
give God his rightful praise, although nothing more is asked of
them than is most just and right. Surely men should not need so
much pressing to give what is due, especially when the payment
is so pleasant. Unbelief and distrust, complaining and
murmuring, rob God of his honour; in this respect, even the
saints fail to give due glory to their King. Worship the
Lord, bow before him with devout homage and sacred awe, and
let your worship be such as he appoints. Of old, worship was
cumbered with ceremonial, and men gathered around one dedicated
building, whose solemn pomp was emblematic of the beauty of
holiness; but now our worship is spiritual, and the
architecture of the house and the garments of the worshippers
are matters of no importance; the spiritual beauty of inward
purity and outward holiness being far more precious in the eyes
of our thrice holy God. O for grace ever to worship with holy
motives and in a holy manner, as becometh saints! The call to
worship in these two verses chimes in with the loud pealing
thunder, which is the church bell of the universe ringing kings
and angels, and all the sons of earth to their devotions.
Verse 3. The voice of the Lord is upon the waters.
The thunder is not only poetically but instructively called
"the voice of God, "since it peals from on high; it
surpasses all other sounds, it inspires awe, it is entirely
independent of man, and has been used on some occasions as the
grand accompaniment of God's speech to Adam's sons. There is a
peculiar terror in a tempest at sea, when deep calleth unto
deep, and the raging sea echoes to the angry sky. No sight more
alarming than the flash of lightning around the mast of the
ship; and no sound more calculated to inspire reverent awe than
the roar of the storm. The children of heaven have often enjoyed
the tumult with humble joy peculiar to the saints, and even
those who know not God have been forced into unwilling reverence
while the storm has lasted. The glory of God thundereth.
Thunder is in truth no mere electric phenomenon, but is caused
by the interposition of God himself. Even the old heathen spake
of Jupiter Tonans; but our modern wise men will have us believe
in laws and forces, and anything or nothing so they may be rid
of God. Electricity of itself can do nothing, it must be called
and sent upon its errand; and until the almighty Lord
commissions it, its bolt of fire is inert and powerless. As well
might a rock of granite, or a bar of iron fly in the midst of
heaven, as the lightning go without being sent by the great
First Cause. The Lord is upon many waters. Still the
Psalmist's ear hears no voice but that of Jehovah, resounding
from the multitudinous and dark waters of the upper ocean of
clouds, and echoing from the innumerable billows of the storm
tossed sea below. The waters above and beneath the firmament are
astonished at the eternal voice. When the Holy Spirit makes the
divine promise to be heard above the many waters of our soul's
trouble, then is God as glorious in the spiritual world as in
the universe of matter. Above us and beneath us all is the peace
of God when he gives us quiet.
Verse 4. The voice of the Lord is powerful. An
irresistible power attends the lightning of which the thunder is
the report. In an instant, when the Lord wills it, the force of
electricity produces amazing results. A writer upon this
subject, speaks of these results as including a light of the
intensity of the sun in his strength, a heat capable of fusing
the most compact metals, a force in a moment paralysing the
muscles of the most powerful animals; a power suspending the all
pervading gravity of the earth, and an energy capable of
decomposing and recomposing the closest affinities of the most
intimate combinations. Well does Thompson speak of "the
unconquerable lightning, "for it is the chief of the ways
of God in physical forces, and none can measure its power. As
the voice of God in nature is so powerful, so is it in grace;
the reader will do well to draw a parallel, and he will find
much in the gospel which may be illustrated by the thunder of
the Lord in the tempest. His voice, whether in nature or
revelation, shakes both earth and heaven; see that ye refuse not
him that speaketh. If his voice be thus mighty, what must his
hand be! beware lest ye provoke a blow. The voice of the Lord
is powerful; the voice of the Lord is full of majesty. The
King of kings speaks like a king. As when a lion roareth, all
the beasts of the forest are still, so is the earth hushed and
mute while Jehovah thundereth marvellously.
"It is listening fear and dumb amazement all."
As for the written word of God, its majesty is apparent both
in its style, its matter, and its power over the human mind;
blessed be God, it is the majesty of mercy wielding a silver
sceptre; of such majesty the word of our salvation is full
to overflowing.
Verse 5. The voice of the Lord breaketh the cedars.
"Black from the stroke above, the smouldering pine
Stands a sad shattered trunk."
Noble trees fall prostrate beneath the mysterious bolt, or
stand in desolation as mementoes of its power. Lebanon itself is
not secure, high as it stands, and ancient as are its venerable
woods: Yea, the Lord breaketh the cedars of Lebanon. The
greatest and most venerable of trees or men, may not reckon upon
immunity when the Lord is abroad in his wrath. The gospel of
Jesus has a like dominion over the most inaccessible of mortals;
and when the Lord sends the word, it breaks hearts far stouter
than the cedars.
Verse 6. He maketh them also to skip like a calf;
Lebanon and Sirion like a young unicorn. Not only the trees,
but the mountains themselves move as though they frisked and
leaped like young bulls or antelopes. As our own poets would
mention hills and valleys known to them, so the Psalmist hears
the crash and roar among the ranges of Libanus, and depicts the
tumult in graphic terms. Thus sings one of our own
countrymen:—"Amid Carnavon's mountains rages loud
The repercussive roar: with mighty crash
Into the flashing deep, from the rude rocks
Of Penmaen Mawr, heaped hideous to the sky,
Tumble the smitten cliffs; and Snowdon's peak,
Dissolving, instant yields his wintry load.
Far seen, the heights of heathy Cheviot blaze,
And Thule bellows through her utmost isles."
The glorious gospel of the blessed God has more than equal
power over the rocky obduracy and mountainous pride of man. The
voice of our dying Lord rent the rocks and opened the graves:
his living voice still works the like wonders. Glory be to his
name, the hills of our sins leap into his grave, and are buried
in the red sea of his blood, when the voice of his intercession
is heard.
Verse 7. The voice of the Lord divideth the flames
of fire. As when sparks fly from the anvil by blows of a
ponderous hammer, so the lightning attends the thundering
strokes of Jehovah. "At first heard solemn over the verge
of heaven,
The tempest growls; but as it nearer comes,
And rolls its awful burden on the wind,
The lightnings flash a larger curve, and more
The noise astounds: till overhead a sheet
Of livid flame discloses wide; then shuts
And opens wider; shuts and opens still
Expansive, wrapping ether in a blaze."
The thunder seems to divide one flash from another,
interposing its deepening roar between the flash which precedes
it and the next. That the flashes are truly flames of fire is
witnessed by their frequently falling upon houses, churches,
etc., and wrapping them in a blaze. How easily could the Lord
destroy his rebellious creatures with his hot thunderbolts! how
gracious is the hand which spares such great offenders, when to
crush them would be so easy! Flames of fire attend the voice of
God in the gospel, illuminating and melting the hearts of men:
by those he consumes our lusts and kindles in us a holy flame of
ever aspiring love and holiness. Pentecost is a suggestive
commentary upon this verse.
Verse 8. As the storm travelled, it burst over the
desert. The voice of the Lord shaketh the wilderness; the
Lord shaketh the wilderness of Kadesh. God courts not the
applause of men—his grandest deeds are wrought where man's
inquisitive glance is all unknown. Where no sound of man was
heard, the voice of God was terribly distinct. The vast and
silent plains trembled with affright. Silence did homage to the
Almighty voice. Low lying plains must hear the voice of God as
well as lofty mountains; the poor as well as the mighty must
acknowledge the glory of the Lord. Solitary and barren places
are to be gladdened by the gospel's heavenly sound. What a
shaking and overturning power there is in the word of God! even
the conservative desert quivers into progress when God decrees
it.
Verse 9. The voice of the Lord maketh the hinds to
calve, those timid creatures, in deadly fear of the tempest,
drop their burdens in an untimely manner. Perhaps a better
reading is, "the oaks to tremble, "especially as this
agrees with the next sentence, and discovereth the forests.
The dense shades of the forest are lit up with the lurid glare
of the lightning, and even the darkest recesses are for a moment
laid bare.
"The gloomy woods
Start at the flash, and from their deep recesses
Wide flaming out, their trembling inmates shake."
Our first parents sought a refuge among the trees, but the
voice of the Lord soon found them out, and made their hearts to
tremble. There is no concealment from the fire glance of the
Almighty—one flash of his angry eye turns midnight into noon.
The gospel has a like revealing power in dark hearts, in a
moment it lights up every dark recess of the heart's
ungodliness, and bids the soul tremble before the Lord. In his
temple doth everyone speak of his glory. Those who were
worshipping in the temple, were led to speak of the greatness of
Jehovah as they heard the repeated thunder claps. The whole
world is also a temple for God, and when he rides abroad upon
the wings of the wind, all things are vocal in his praise. We
too, the redeemed of the Lord, who are living temples for his
Spirit, as we see the wonders of his power in creation, and feel
them in grace, unite to magnify his name. No tongue may be dumb
in God's temple when his glory is the theme. The original
appears to have the force of "every one crieth Glory,
"as though all things were moved by a sense of God's
majesty to shout in ecstasy, "Glory, glory." Here is a
good precedent for our Methodist friends and for the Gogoniants
of the zealous Welsh.
Verse 10. The Lord sitteth upon the flood.
Flood follows tempest, but Jehovah is ready for the emergency.
No deluge can undermine the foundation of his throne. He is calm
and unmoved, however much the deep may roar and be troubled: his
government rules the most unstable and boisterous of created
things. Far out on the wild waste of waters, Jehovah
"plants his footsteps in the sea, and rides upon the storm,
"Yea, the Lord sitteth King for ever. Jesus has the
government upon his shoulders eternally: our interests in the
most stormy times are safe in his hands. Satan is not a king,
but Jehovah Jesus is; therefore let us worship him, and rejoice
evermore.
Verse 11. Power was displayed in the hurricane whose
course this Psalm so grandly pictures; and now, in the cool calm
after the storm, that power is promised to be the strength of
the chosen. He who wings the unerring bolt, will give to his
redeemed the wings of eagles; he who shakes the earth with his
voice, will terrify the enemies of his saints, and give his
children peace. Why are we weak when we have divine strength to
flee to? Why are we troubled when the Lord's own peace is ours?
Jesus the mighty God is our peace—what a blessing is this
today! What a blessing it will be to us in that day of the Lord
which will be in darkness and not light to the ungodly! Dear
reader, is not this a noble Psalm to be sung in stormy weather?
Can you sing amid the thunder? Will you be able to sing when the
last thunders are let loose, and Jesus judges quick and dead? If
you are a believer, the last verse is your heritage, and surely
that will set you singing.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. In this Psalm, the strength of Jehovah is
celebrated; and the exemplification of it is evidently taken
from a thunderstorm in Lebanon. The Psalm seems to be addressed
to the angels. See Ps 89:7. It thus begins:—
"Render unto Jehovah, ye sons of the mighty,
Render unto Jehovah glory and strength;
Render to Jehovah the glory of his name;
Bow down to Jehovah in the majesty of holiness!"
Immediately follows the description of the thunderstorm, in
which it does not seem fanciful to observe the historical
progression which is usual on such occasions. The first lines
seem to describe only the noise of the thunder, the description
growing more intense as the rumbling draws nearer.
"The voice of Jehovah is above the waters;
The God of glory thundereth,
Jehovah is louder than many waters,
The voice of Jehovah in strength,
The voice of Jehovah in majesty!"
But now the effects become visible; the storm has descended on
the mountains and forests:—
"The voice of Jehovah shivers the cedars,
Even shivers Jehovah the cedars of Lebanon;
And makes them to skip, like a calf;
Lebanon and Sirion, like a young buffalo,
The voice of Jehovah forks the lightning's flash!"
From the mountains the storm sweeps down into the plains,
where, however, it effects are not so fearful as on the
mountains—
"The voice of Jehovah causeth the desert to tremble—
The voice of Jehovah causeth to tremble the desert of Kadesh—
The voice of Jehovah causeth the oaks to tremble,
And lays bare the forests!
Therefore, in his temple every one speaks of his glory."
The description of the swollen torrents closes the scene—
"Jehovah upon the rain torrent sitteth.
Yea, sitteth Jehovah a king for ever."
And the moral of application of the whole is—
"Jehovah to his people will give strength,
Jehovah will bless his people with peace."
—Robert Murray Macheyne, 1813-1843.
Whole Psalm. There is no phenomenon in nature so awful
as a thunderstorm, and almost every poet from Homer and Virgil
down to Dante and Milton, or rather down to Grahame and Pollok,
has described it. In the Bible, too, we have a thunderstorm, the
twenty-ninth Psalm—the description of a tempest, which, rising
from the Mediterranean, and travelling by Lebanon and along the
inland mountains, reaches Jerusalem, and sends the people into
the temple porticoes for refuge; and; besides those touches of
terror in which the geographical progress of the tornado is
described, it derives a sacred vitality and power from the
presence of Jehovah in each successive peal. James Hamilton,
D.D., in "The Literary Attractions of the Bible,"
1849.
Whole Psalm. A glorious Psalm of praise sung during a
tempest, the majesty of which shakes universal nature, so much
so that the greatness of the power of the Lord is felt by all in
heaven and on earth. This Lord is the God of his people, who
blesses them with strength and peace. To rightly appreciate the
feelings of the bard, one ought to realise an Oriental storm,
especially in the mountainous regions of Palestine, which,
accompanied by the terrific echoes of the encircling mountains,
by torrents of rain like waterspouts, often scatters terror on
man and beast, destruction on cities and fields. Wilson, the
traveller, describes such a tempest in the neighbourhood of
Baalbek: "I was overtaken by a storm, as if the floodgates
of heaven had burst; it came on in a moment, and raged with a
power which suggested the end of the world. Solemn darkness
covered the earth: the rain descended in torrents, and sweeping
down the mountain side, became by the fearful power of the storm
transmuted into thick clouds of fog." Compare also our
Lord's parable, taken from life, in Mt 7:27. Augustus F.
Tholuck, in loc.
Verse 1. Give unto the Lord. Give, give, give.
This showeth how unwilling such are usually to give God his
right, or to suffer a word of exhortation to this purpose. John
Trapp.
Verse 1. O ye mighty. The Septuagint renders
it, O ye sons of rams! These bell wethers should not cast
their noses into the air, and carry their crest the higher,
because the shepherd hath bestowed a bell upon them, more than
upon the rest of the flock. John Trapp.
Verses 1-2. There are three gives in these two
verses:—Give unto the Lord, give unto the Lord, give unto
the Lord the glory that is due unto his name. Glory is God's
right, and he stands upon his right; and this the sincere
Christian knows, and therefore he gives him his right, he gives
him the honour and the glory that is due unto his name. But pray
do not mistake me. I do not say that such as are really sincere
do actually eye the glory of Christ in all their actions. Oh,
no! This is a happiness desirable on earth, but shall never be
attained till we come to heaven. Bye and base ends and aims will
be still ready to creep into the best hearts, but all sincere
hearts sigh and groan under them. They complain to God of them,
and they cry out for justice, justice upon them; and it is the
earnest desire and daily endeavours of their souls to be rid of
them; and therefore they shall not be imputed to them, nor keep
good things from them. But now take a sincere Christian in his
ordinary, usual, and habitual course, and you shall find that
his aims and ends in all his actions and undertakings are to
glorify God, to exalt God, and to lift up God in the world. If
the hypocrite did in good earnest aim at the glory of God in
what he does, then the glory of God would swallow up his bye
aims and carnal ends, as Aaron's rod swallowed up the magician's
rods. Ex 7:10-12. Look, as the sun puts out the light of the
fire, so the glory of God, where it is aimed at, will put out
and consume all bye and base ends. This is most certain, that
which is a man's great end, that will work out all other ends.
He that sets up the glory of God as his chief end, will find
that his chief end will by degrees eat out all low and base
ends. Look, as Pharaoh's lean kine ate up the fat Ge 31:4, so
the glory of God will eat up all those fat and worldly ends that
crowd in upon the soul in religious work. Where the glory of God
is kept up as a man's greatest end, there all bye and base ends
will be kept at an under. Thomas Brooks.
Verse 2. Give unto the Lord the glory due unto his
name. Which yet you cannot do, for his name is above all
praise! Ps 148:13; but you must aim at it. The Rabbins observe
that God's holy name is mentioned eighteen several times in this
Psalm; that great men especially may give him the honour of his
name, that they may stand in awe and not sin, that they may
bring presents to him who ought to be feared, and those also the
very best of the best, since he is a great king, and standeth
much upon his seniority. Mal 1:14. John Trapp.
Verse 2. Worship the Lord. If any should ask,
Why is the Lord to be worshipped? Why must he have such high
honours from those that are high? What doth he in the world that
calls for such adoration? David answereth meteorologically as
well as theologically, he answers from the clouds Ps 29:3-4,
"The voice of the Lord is upon the waters: the God of glory
thundereth: the Lord is upon many waters. The voice of the Lord
is powerful; the voice of the Lord is full of majesty; "as
if he had said, Although the Lord Jesus Christ will not set up
an outward, pompous, political kingdom, such as that of Cyrus,
Alexander, etc., yet by the ministry of the gospel he will erect
a spiritual kingdom, and gather to himself a church that shall
abide for ever, out of all the nations of the earth; for the
gospel shall be carried and preached, to not only the people of
Israel, the Jews, but to the Gentiles, all the world over, that
the minds of men may be enlightened, awakened, and moved with
that unheard of doctrine of salvation by Christ, which had been
hid from ages and generations. Joseph Caryl.
Verse 3. The voice of the Lord is upon the waters:
the God of glory thundereth: the Lord is upon many waters.
Yes, great God, these torrents of tears which flow down from my
eyes announce thy divine presence in my soul. This heart
hitherto so dry, so arid, so hard; this rock which thou hast
struck a second time, will not resist thee any longer, for out
of it there now gushes healthful waters in abundance. The
selfsame voice of God which overturns the mountains, thunders,
lightens, and divides the heaven above the sinner, now commands
the clouds to pour forth showers of blessings, changing the
desert of his soul into a field producing a hundredfold; that
voice I hear. J. B. Massillon.
Verses 3-10. The Lord, etc. All things which we
commonly say are the effects of the natural powers of matter and
laws of motion, are, indeed (if we will speak strictly and
properly), the effects of God's acting upon matter continually
and at every moment, either immediately by himself, or mediately
by some created intelligent being. Consequently there is no such
thing as the cause of nature, or the power of nature. Samuel
Clarke, 1675-1729. "The friend and disciple of
Newton."
Verses 3-10.
The voice of the Lord on the ocean is known,
The God of eternity thundereth abroad;
The voice of the Lord from the depth of his throne
Is terror and power;—all nature is awed.
The voice of the Lord through the calm of the wood
Awakens its echoes, strikes light through its caves;
The Lord sitteth King on the turbulent flood,
The winds are his servants, his servants the waves.
—James Montgomery, 1771-1854.
Ver. 3-11—
Messiah's voice is in the cloud,
The God of glory thunders loud.
Messiah rides along the floods,
He treads upon the flying clouds.
Messiah's voice is full of power,
His lightnings play when tempests lower.
Messiah's voice the cedars breaks,
While Lebanon's foundation quakes.
Messiah's voice removes the hills,
And all the plains with rivers fills.
The voice of their expiring God,
Shall make the rocks to start abroad;
Mount Zion and Mount Sirion,
Shall bound along with Lebanon:
The flames of fire shall round him wreathe,
When he shall on the ether breathe.
Messiah's voice shall shake the earth,
And, lo! the graves shall groan in birth,
Ten thousand thousand living sons
Shall be the issue of their groans.
The peace of God the gospel sounds;
The peace of God, the earth rebounds,
The gospel everlasting shines
A light from God that never declines.
This is the light Jehovah sends,
To bless the world's remotest ends.
—Barclay's Paraphrase.
Verse 4. The voice of the Lord. These vehement
repetitions resemble a series of thunderclaps; one seems to hear
the dread artillery of heaven firing volley after volley, while
peal on peal the echo follows the sound. C. H. S.
Verse 4. The voice of the Lord is powerful. I
would render unto God the glory due unto his name, for the
admirable change which he has wrought in my heart. There was
nothing to be found in me but an impious hardness and inveterate
disorder. From this helpless state he changed me into a new man
and made resplendent the glory of his name and the power of his
grace. He alone can work such prodigies. Unbelievers who refuse
to acknowledge the hand of God in creation must surely in this
case admit that "this is the finger of God." Yes,
great God, chaos knows not how to resist thee, it hears thy
voice obediently, but the obdurate heart repels thee, and thy
mighty voice too often calls to it in vain. Thou art not so
great and wonderful in creating worlds out of nothing as thou
art when thou dost command a rebel heart to arise from its abyss
of sin, and to run in the ways of thy commandments. To disperse
a chaos of crime and ignorance by the majesty of thy word, to
shed light on the direst darkness, and by the Holy Ghost to
establish harmonious order where all was confusion, manifests in
far greater measure thine omnipotence than the calling forth of
heavenly laws and celestial suns from the first chaos. J. B.
Massillon.
Verse 4. O may the evangelical "Boanerges"
so cause the glorious sound of the gospel to be heard under the
whole heaven, that the world may again be made sensible thereof;
before that voice of the Son of Man, which hath so often called
sinners to repentance, shall call them to judgment. George
Horne.
Verse 4. Where the word of a king is, there is power,
but what imperial voice shall be likened unto the majestic
thunder of the Lord? C. H. S.
Verse 5. The voice of Jehovah. Philosophers
think not that they have reasoned skilfully enough about
inferior causes, unless they separate God very far from his
works. It is a diabolical science, however, which fixes our
contemplations on the works of nature, and turns them away from
God. If any one who wished to know a man, should take no notice
of his face, but should fix his eyes only on the points of his
nails, his folly might justly be derided. But far greater is the
folly of those philosophers, who, out of mediate and proximate
causes, weave themselves vails lest they should be compelled to
acknowledge the hand of God, which manifestly displays itself in
his works. John Calvin.
Verse 5. The voice of the Lord breaketh the cedars,
etc. Like as tempests when they arise, and lightnings, quickly
and in a trice, hurl down and overturn mountains and the highest
trees; even so doth the Lord bring down with a break neck fall,
the proud, haughty, arrogant, and insolent, who set themselves
against God, and seek the spoil of those that be quiet and
godly. Robert Cawdray.
Verse 5. The voice of the Lord breaketh the cedars.
The ancient expositors remind us that the breaking of the
cedar trees by the wind, is a figure of the laying low of
the lofty and proud things of this world, by the rushing mighty
wind of the Holy Spirit, given on that day. Confringit cedros
Deus, hoc est humiliat superbos. (S. Jerome, and so S.
Basil.) Christopher Wordsworth.
Verse 5. The Lord breaketh the cedars of Lebanon. What
a shame is it then that our hard hearts break not, yield not,
though thunder struck with the dreadful menaces of God's mouth! John
Trapp.
Verse 5. "Breaketh the cedars of
Lebanon:"—
When high in the air the pine ascends,
To every ruder blast it bends.
The palace falls with heavier weight,
When tumbling from its airy height;
And when from heaven the lightning flies,
It blasts the hills that proudest rise.
—Horace, translated by Philip Francis, D.D., 1765.
Verse 5. The cedars of Lebanon. These mighty
trees of God, which for ages have stood the force of the
tempest, rearing their evergreen colossal boughs in the region
of everlasting snow, are the first objects of the fury of the
lightning, which is well known to visit first the highest
objects. Robert Murray Macheyne.
Verse 6. He maketh them also to skip like a calf;
Lebanon and Sirion like a young unicorn; that is, the Lord
by his thundering, powerful voice, first, will make them skip,
as frightened with fear; and secondly, as revived with joy. Yet
more Ps 29:7, "The voice of the Lord divideth the flames of
fire; "that is, will send and divide to every one as they
need 1Co 12:11, the Holy Spirit, who is compared to and called fire
Mt 3:11, and who came as with a thunderstorm of a rushing
mighty wind, and with the appearance of cloven tongues,
like as of fire, and sat upon each one of the apostles. Ac
2:2-3. Nor did this voice of thunder, accompanied with divided
flames of fire reach Jerusalem only; for, as it follows Ps 29:8,
"The voice of the Lord shaketh the wilderness; the Lord
shaketh the wilderness of Kadesh; "that is, the Lord by the
voice of the gospel shall go forth with power to those Gentiles,
who are like a wilderness, barren of goodness, and not
fertilized in spirituals, though they dwell in well governed
cities, and are well furnished with morals. It shall go forth
also to those Gentiles who inhabit waste wildernesses, and are
not so much as reduced to civility. These wildernesses, the
thundering voice of the Lord hath shaken heretofore, and doth
shake at this day, and will yet further shake, that the fulness
of the Gentiles may come in. Many of these wildernesses hath the
Lord turned into fruitful fields, and pleasant lands, by the
voice of the gospel sounding among them. For in these
wildernesses (as it followeth, Ps 29:9), "The voice of the
Lord maketh the hinds to calve; "that is, they that were as
wild, as untaught, and untamed as the hind, or any beast
in the forest, he brings to the sorrows of their new birth, to
repentance and gospel humiliation, and in doing this, "he
(as the psalmist goes on), discovereth the forests; "
that is, opens the hearts of men, which are as thick set and
full grown with vanity, pride, hypocrisy, self love, and self
sufficiency, as also with wantonness and sensuality, as any
forest is overgrown with thickets of trees and bushes, which
deny all passage through till cleared away with burning down or
cutting up. Such an opening, such a discovery, doth the Lord
make in the forests of men's hearts, by the sword and fire, that
is, by the word and spirit of the gospel; and when this is done,
the forest becomes a temple, and as that verse concludes,
"In his temple doth every one speak of his glory." And
if the floods of ungodliness rise up against the people,
whom the thunder and lightning of the gospel have subdued to
Christ, and framed into a holy temple, then the psalmist assures
us Ps 29:10, "The Lord sitteth upon the flood, "that
is, it is under his power, he rules and overrules it; "Yea,
the Lord sitteth King for ever; "and Ps 29:11, "The
Lord will give strength unto his people; the Lord will bless his
people with peace." Thus the Lord "thundereth
marvellously" Job 37:5, and these are glorious marvels
which he thundereth; he converts sinners. Thus, though I like
not their way who are given to allegorize the Scriptures, yet I
doubt not but we may make a profitable use of this and many
other Scriptures by way of allegory. This being an undeniable
truth, which is the ground of it—that the Lord puts forth, as
it were, the power of thunder and lightning in the preaching of
his Word; these two things are to be marked. Joseph Caryl.
Verse 6. He maketh them also to skip like a calf.
That is to say, he hath made the splinters and broken pieces of
trees that have been struck with lightning, to fly up into the
air, or when they have been shaken by the wind, storms, or by
earthquakes. John Diodati.
Verse 6. The original is—
"And makes them skip like a calf,
Lebanon and Sirion, like a young buffalo."
At first sight it might appear that the cedars were still
meant, and that Lebanon and Sirion were used by metonymy for the
cedars which grew upon them. But, 1. We never hear of cedars
growing upon Sirion, or Shenir, or Hermon, for it has all these
names; and, 2. There is a parallel passage where this
interpretation will hardly answer in Psalm 114. Describing the
exodus of Israel, it says—
"The mountains skipped like rams,
And the little hills like lambs."
The same verb occurs here, the verb which means "to
skip, to dance, " used in Na 3:2, to signify the jolting of
chariots, and also in Joe 2:5. In both these instances, rough
motion, accompanied with noise, seems intended. Now, though this
may very well be understood as a highly figurative description,
as it undoubtedly is, of the usual effect of a thunderstorm; yet
it is interesting to compare it with the following passage of
Volney, which described certain phenomena as frequent in Mount
Lebanon, which may give a new meaning to the "skipping of
the mountains:"—"When the traveller, "say he,
"penetrates the interior of these mountains, the ruggedness
of the roads, the steepness of the declivities, the depth of the
precipices, have at first a terrific effect; but the sagacity of
the mules which bear him soon inspires him with confidence, and
enables him to examine at his ease the picturesque scenes which
succeed one another, so as almost to bewilder him." There,
as in the Alps, he sometimes travels whole days to arrive at a
spot which was in sight when he set out. He turns, he descends,
he winds round, he climbs; and under the perpetual change of
position, one is ready to think that a magical power is varying
at every step the beauties of the landscapes. Sometimes villages
are seen, ready as it were to slide down the deep declivities,
and so disposed that the roofs of the one row of houses serve as
a street to the row above. At another time, you see a convent
seated on an isolated cone, like Marshaia in the valley of Tigre.
Here a rock is pierced by a torrent, forming a natural cascade,
as at Nahr el Leban; there another rock assumes the
appearance of a natural wall! Often on the sides, ledges of
stones, washed down and left by the waters, resemble ruins
disposed by art. In some places, the waters meeting with
inclined beds, have undermined the intermediate earth, and have
formed caverns, as at Nahr el Kelb, near Antoura. In other
places, they have worn for themselves subterranean channels,
through which flow little rivulets during part of the year, as
at Mar Hama. Sometimes these picturesque circumstances have
become tragical ones. Rocks loosened or thrown off their
equilibrium by thaw or earthquake, have been known to
precipitate themselves on the adjacent dwellings, and crush the
inhabitants. An accident of this kind, about twenty years ago,
buried a whole village near Mar Djordos, so as to leave no trace
of its existence. More recently, and near the same spot, the
soil of a hill planted with mulberry trees and vines detached
itself by a sudden thaw, and, sliding over the surface of the
rock which it had covered, like a vessel launched from the
stocks, established itself in the valley below. Robert Murray
Macheyne.
Verse 7. The voice of the Lord divideth the flames
of fire. By the power of God, the "flames of
fire" are "divided" and sent abroad
from the clouds upon the earth, in the terrible form of
lightning, that sharp and glittering sword of the Almighty,
which no substance can withstand. The same power of God goeth
forth by his word, "quick and powerful, and sharper than
any two edged sword." penetrating, melting, enlightening,
and inflaming the hearts of men, Ac 2:3 Heb 4:12. George
Horne.
Verse 7. The voice of the Lord divideth the flames
of fire. The voice of the Lord is here said to divide the
flames; literally, to hew out flames, (latomein flav).
The Septuagint has (diakoptei floga puroz). In the words
of Gensenius, "The voice of Jehovah cutteth out flames
of fire, "i.e., "sendeth out divided flames of
fire." This is (as Theodoret has observed) very descriptive
of the divine action at Pentecost, sending forth divided
flames, like "tela trisulca, "in the
tongues of fire which were divided off from one heavenly source
or fountain of flame, and sat upon the heads of the apostles,
and which filled them with the fire of holy zeal and love. Christopher
Wordsworth.
Verse 7. Divideth the flames of fire. Margin, cutteth
out. The Hebrew word (bux) khatzab means properly to
cut, to hew, to hew out; as for example, stones. The
allusion here is undoubtedly to lightning; and the image is
either that it seems to be cut out, or cut into tongues and
streaks—or, more probably, that the clouds seem to be
cut or hewed, so as to make openings or paths for the lightning.
The eye is evidently fixed on the clouds, and on the sudden
flash of lightning, as if the clouds has been cleaved or opened
for the passage of it. The idea of the psalmist is, that the "voice
of the Lord, "or the thunder, seems to cleave or open
the clouds for the flames of fire to play amidst the tempest. Albert
Barnes.
Verse 8. The Lord shaketh the wilderness of Kadesh.
That Kadesh Naphtali is meant, the geographical position of
Lebanon would make us believe, though this is not necessary.
And, although Syria is much exposed to earthquakes—as, for
example, that of Aleppo, in 1822, which was sensibly felt at
Damascus—yet it does not seem necessary to imagine anything
farther than the usual affects of a thunderstorm. The oaks
and forests of Ps 29:9, suit well with the description given
of the lower limbs of Lebanon, which abound in "thickets of
myrtle, woods of fir, walnut trees, carob trees, and Turkish
oaks." And the rain torrent of Ps 29:10 is admirably
descriptive of the sudden swell of the thousand streams which
flow from Lebanon. According to modern travellers, the number of
water courses descending from Lebanon is immense; and the
suddenness of the rise of these streams may be gathered from the
contradictions in their accounts. The Nahr el Sazib is described
by one as "a rivulet, though crossed by a bridge of six
arches; "by another it is called "a large river."
The Damour (the ancient Tamyras), which flows immediately from
Lebanon, is "a river, "says Mandrell, "apt to
swell much upon sudden rains; in which case, precipitating
itself from the mountains with great rapidity, it has been fatal
to many a passenger." He mentions a French gentleman, M.
Spon, who, a few years before, in attempting to ford it, was
hurried down by the stream, and perished in the sea. This is one
instance of very many in the mountains of Lebanon, where the
brook, which is usually nearly dry, become all at once an
impassable torrent. When Volney looked upon the rivers of Syria
in summer, he doubted whether they could be called rivers. But
had he ventured to cross them after a thunderstorm, his
scepticism would no longer have had room or time to exercise
itself, and he would have felt the propriety of the psalmist's
painting, where he says—
"Jehovah sitteth on the rain torrents,
Jehovah sitteth a King for ever."
Robert Murray Macheyne.
Verse 8. The voice of the Lord shaketh the
wilderness. Great God, I have laboured to escape thee! I
sought refuge for my remorse in a retreat where nothing might
recall me to my God. Far away from the succours of religion,
remote from all the channels which bring to me the waters of
grace, apart from all whose reproving witness might restrain me
from iniquity; yet even there, Great God, where I believed that
I had found an asylum inaccessible to thine eternal mercy,
wherein I could sin with impunity, even there, in that
wilderness, thy voice arrested me and laid me at thy feet. J.
B. Massillon.
Verse 9. The voice of the Lord maketh the hinds to
calve. With respect to the sense conveyed by the common
reading, it may be observed, that hinds bring forth their young
with great difficulty and pain, "bowing themselves,
bruising their young ones, and casting out their sorrows"
Job 39:4,6; and it therefore heightens the description given of
the terrific character of the thunderstorm, when the thunder
which is here called "the voice of God, "is
represented as causing, through the terror which it inspires,
the hinds in their pregnant state prematurely to drop their
young; although, according to our ideas of poetical imagery,
this may not accord so well with the other images in the
passage, nor appear so beautiful and sublime as the image of the
oaks trembling at the voice of Jehovah. John Calvin.
Verse 9. The voice of the Lord maketh the hinds to
calve. The care and tenderness of God toward beasts turns to
his praise, as well as the care which he hath of, and the
tenderness which he shows to believers. As it doth exceedingly
advance the glory of God, that he takes care of wild beasts, so
it may exceedingly strengthen the faith of man that he will take
care of him. Doth the Lord take care of hinds? then
certainly he takes care of those who particularly belong to him.
There is a special providence of God towards these and such like
creatures for the production of their young. He—if I may so
speak with reverence—shows his midwifery in helping these
savage beasts when their pains come upon them. As the Lord takes
man, in an eminent manner, "out of the womb" Ps 22:9,
so in a manner he takes beasts out of the womb too. "The
voice of the Lord shaketh the wilderness; the Lord shaketh the
wilderness of Kadesh; "so we translate it; but the word
which we render "shaketh" is the same with that
in Job 39:2, which signifieth to bring forth; and hence,
some very learned in the Hebrew tongue do not render as we,
"The voice of the Lord shaketh the wilderness, "but
"The voice of the Lord maketh the wilderness to bring
forth; the Lord maketh the wilderness of Kadesh to bring
forth; "which is not to be understood of the vegetative
creatures (that's a truth, the Lord makes the trees of the
forest to bring forth both leaves and fruit), but it is meant of
animals or living creatures there. And then when he saith,
"The voice of the Lord maketh the wilderness to bring
forth, " the meaning is, the Lord makes the wild beast of
the wilderness to bring forth; which seems to be the clear sense
of the place by that which followeth: for the psalmist having
said this in general at the eighth verse, "The voice of
the Lord maketh the wilderness to bring forth, "he in
the ninth verse gives the special instance of the hind:
"The voice of the Lord maketh the hinds to calve."
Joseph Caryl.
Verse 9. The voice of the Lord maketh the hinds to
calve. It is with great propriety, says one of the ancients
that Jehovah demands, "The birth of the hinds dost thou
guard"? Job 39:1, for since this animal is always in
flight, and with fear and terror always leaping and skipping
about, she could never bring her young to maturity without such
a special protection. The providence of God, therefore, is
equally conspicuous in the preservation of the mother and the
fawn; both are the objects of his compassion and tender care;
and, consequently, that afflicted man has no reason to charge
his Maker with unkindness, who condescended to watch over the
goats and the hinds. It seems to be generally admitted, that the
hind brings forth her young with great difficulty; and so much
appears to be suggested in the verse, "They bow themselves,
they bring forth their young ones, they cast out their
sorrows." But if Pliny and other naturalists are worthy of
credit, divine providence has been graciously pleased to provide
certain herbs, which greatly facilitate the birth; and by
instinct, he directs the hind to feed upon them, when the time
of gestation draws towards a close. Whatever truth there may be
in this assertion, we know from higher authority, that
providence promotes the parturition of the hind, by awakening
her fears, and agitating her frame by the rolling thunder:—"The
voice of Jehovah (a common Hebrew phrase, denoting thunder) maketh
the hinds to calve." Nor ought we to wonder, that so
timorous a creature as the hind, should be so much affected by
that awful atmospheric convulsion, when some of the proudest men
that ever existed, have been known to tremble. Augustus, the
Roman emperor, according to Suetonius, was so terrified when it
thundered, that he wrapped a seal skin round his body, with the
view of defending it from the lightning, and concealed himself
in some secret corner till the tempest ceased. The tyrant
Caligula, who sometimes affected to threaten Jupiter himself,
covered his head, or hid himself under a bed; and Horace
confesses he was reclaimed from atheism by the terror of thunder
and lightning, the effects of which he describes with his usual
felicity. (Odes, b. 1 34.) George Paxton's
"Illustrations of Scripture."
Verse 9. The voice of the Lord maketh the hinds to
calve. "Cervi sunt predicatores, "says S. Jerome,
who bring forth souls to Christ by the gospel which is God's voice;
and the stripping of the leaves of the forest by the voice of
the Lord, represents their work in humbling the strong oaks and
lofty cedars of the world by the power of the gospel, and in
stripping the souls of the worldly minded of their manifold
disguises (S. Basil). Others apply it to act of the preachers of
God's word, disclosing the dark thickets of divine mysteries in
the holy Scriptures by evangelical light set forth by the Holy
Ghost (S. Jerome). Christopher Wordsworth.
Verse 9. (first clause). "The voice of
Jehovah makes havoc of the oaks, and strips bare the
forests." Samuel Horsley.
Verse 9. In his temple. Some conceive that this
Psalm was appointed by David to be sung in the temple in time of
thunder, which is not unlikely. There are writers who make God
to be the nominative case to the verb speaketh; and render it
thus, in his temple doth he utter all his glory. As much
as to say, much of his glory God uttereth in his thunder, but
all in his temple, for whatsoever there he speaketh with his
mouth he fulfils it with his hand. John Trapp.
Verse 9. (last clause). David speaking in the
former part of the Psalm of the effects of natural thunder only,
towards the close of the Psalm applies it to the Word of God,
while he saith, And in his temple doth every one speak of his
glory; that is, the word and ordinances of God, ministered
in his church or temple, will put every one to acknowledge and
speak of the glorious power of God, even much more than the
mighty thunder which sounds in our ears, or the subtle lightning
which flashes in our eyes. There is far more royal power in the
thunder of the Word, than in the word of thunder. This terrifies
only to conviction, but that terrifies to salvation; for after
God speaks terror there in his threatenings, he speaks comfort
in the promises; and when he hath affrighted us with a sense of
our sins and of his wrath due to us for our sins, as with an
horrible tempest, he presently refresheth us with the gentle
gales of revealed grace, and with the pleasant amiable sunshine
of his favour by Jesus Christ. Joseph Caryl.
Verse 11. The Lord will give strength unto his
people; the Lord will bless his people with peace; i.e., he
is in war their strength, and their felicity in peace; in war he
is the Author of all that power wherewith they are enabled to
oppose and overcome potent enemies; and in peace, he is their
truly felicitating good, and makes them, by his own vouchsafed
presence, a truly blessed people. John Howe.
Verse 11. The Lord will bless his people with
peace. Though some precious souls that have closed with
Christ, and embraced the gospel, be not at present brought to
rest in their own consciences, but continue for awhile under
some dissatisfaction and trouble in their own spirits, yet even
then they have peace of conscience in a threefold
respect; in pretio, in promisso, in semine. First, every
true believer hath peace of conscience in pretio; the
gospel puts that price into his hand, which will assuredly
purchase it, and that is the blood of Christ. We say that is
gold which is worth gold, which we may anywhere exchange for
gold; such is the blood of Christ; it is peace of conscience,
because the soul that hath this may exchange it for this. God
himself cannot deny the poor creature that prays on these terms:
Lord, give me peace of conscience; here is Christ's blood, the
price of it. That which could pay the debt, surely can procure
the receipt. Peace of conscience is but a discharge under God's
hand, that the debt due to divine justice is fully paid. The
blood of Christ hath done that the greater for the believer, it
shall therefore do this the less. If there were such a rare
potion that did infallibly procure health to every one that
takes it, we might safely say, as soon as the sick man hath
drunk it down, that he hath drunk his health, it is in him,
though at present he doth not feel himself to have it: in time
it will appear. Secondly, In promisso. Every true
believer hath peace of conscience in the promise, and that we
count as good as ready money in the purse, which we have sure
bond for. The Lord will bless his people with peace. He
is resolved on it, and then who shall hinder it? It is worth
your reading the whole Psalm, to see what weight the Lord gives
to this sweet promise, for the encouragement of our faith in
expecting the performance thereof. Nothing more hard to enter
into the heart of a poor creature (when all is in an uproar in
his bosom, and his conscience threatening nothing but fire and
sword, wrath, vengeance, from God for his sins), than thoughts
or hopes of peace and comfort. Now the psalm is spent in showing
what great things God can do, and that with no more trouble to
himself than a word speaking, "The voice of the Lord is
full of majesty" Ps 29:4, "It breaks the cedars,
it divides the flames, it shakes the wilderness, it makes the
hinds to calve." This God that does all this, promises to
bless his people with peace, outward and inward; for without
this inward peace, though he might give them peace, yet could he
never bless them with peace as he there undertakes. A sad peace,
were it not, to have quiet streets, but cutting of throats in
our houses? yet infinitely more sad to have peace both in our
streets and houses, but war and blood in our guilty consciences.
What peace can a poor creature taste or relish while the sword
of God's wrath lies at the throat of conscience? not peace with
God himself. Therefore Christ purchased peace of pardon, to
obtain peace of conscience for his pardoned ones, and
accordingly hath bequeathed it in the promise to them,
"Peace I leave with you, my peace I give unto you."
Joh 14:27. Where you see he is both the testator to leave, and
the executor of his own will, to give out with his own hands
what his love hath left believers; so that there is no fear but
his will shall be performed to the full, seeing himself lives to
see it done. Thirdly, In semine. Every believer hath this
untoward peace in the seed. "Light is sown for the
righteous, and gladness for the upright in heart." Ps
97:11. Where sown, but in the believer's own bosom, when
principles of grace and holiness were cast into it by the Spirit
of God? Hence it is called "the peaceable fruit of
righteousness." Heb 12:11. It shoots as naturally from
holiness, as any fruit in its kind doth from the seed proper to
it. It is, indeed, most true, that the seed runs and ripens into
this fruit sooner in some than it doth in others. This spiritual
harvest comes not alike soon to all, no more than the other that
is outward doth; but here is the comfort—whoever hath a seed
time of grace pass over his soul, shall have his harvest time
also of joy. William Gurnall.
Verse 11. Peace. There is a threefold
"peace, "externa, interna, aeterna; temporal,
spiritual, celestial peace. There is outward peace, the blessing;
inward peace, the grace; and everlasting peace, of glory.
And as in a stately palace there is a lodge or court that leads
into the inmost goodly rooms, so external peace is the entrance
or introduction to the inward lodgings of the sweet peace of
conscience and of that external rest in which our peace in
heaven shall be happy, inasmuch as external peace affords us
many accommodations and helps to the gaining and obtaining both
the one and the other. Ephraim Udall, 1642.
HINTS TO THE VILLAGE PREACHER
Verse 1. The duty of ascribing our strength and the
honour of it to God; the penalty of neglecting to do so; the
pleasure of so doing.
Verse 1. National glorying should be in the Lord.
Verse 2. (first clause). Royal dues, the royal
treasury, loyal subjects paying their dues, the king receiving
them. Smugglers and preventive men.
Verse 2. (second clause). Inspired ritualism.
What to do? Worship. Whom? The Lord. How? In
the beauty of holiness. Absence of all allusions to place,
time, order, words, form, vestments, etc.
Verse 3. God's voice heard in trouble and above
trouble, or in great personal and national calamities.
Verse 4. Power and majesty of the gospel. Illustrate
by succeeding verses.
Verse 4. (last clause). "The majestic
voice." See Spurgeon's Sermons, No. 87.
Verse 5. The breaking power of the gospel.
Verse 6. The unsettling power of the gospel.
Verse 7. The fire which goes with the word. This is a
wide subject.
Verse 8. The arousing and alarming of godless places
by the preaching of the word.
Verse 9. The revealing power of the word of God in the
secrets of man's heart, and its regenerating force.
Verse 9 (last clause). 1. Matchless temple.
2. Unanimous worship.
3. Forcible motive.
4. General enthusiasm, "glory."
Verse 10. The ever present and undisturbed government
of God.
Verse 11. The twin blessings from the same source;
their connection, and their consummation.
Verse 11. The two wills, the two blessings, the one
people, the one Lord.